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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01299	A briefe confutation, of a popish discourse: lately set forth, and presumptuously dedicated to the Queenes most excellent Maiestie: by Iohn Howlet, or some other birde of the night, vnder that name Contayning certaine reasons, why papistes refuse to come to church, which reasons are here inserted and set downe at large, with their seuerall answeres. By D. Fulke, Maister of Penbroke Hall, in Cambridge. Seene and allowed.	Fulke, William, 1538-1589.; Parsons, Robert, 1546-1610. Brief discours contayning certayne reasons why Catholiques refuse to goe to church.	1583 (1583)	STC 11421; ESTC S102704	108,905	118

which all men are to be saued Thirdly beca●…se they sing it and make other simple men to sing it in the beginning of Sermons and otherwise as though it were scripture it selfe and one of Dauids Psalmes Fourthly albeit the Protestantes seruice had not all this euil in it as it hath yet were it nought because it hath not in it those good things which Christian seruice should haue For seruice may bee euil as well for hauing too litle as for hauing too much As the seruice of the Arrians was for singing Glorie to the Father and not singing the same to the Sonne And as if a man should recyte his Creede and leaue out one article as in effect the Protestants doe the article of discention into hell all the whole Creede were nought thereby Nowe howe many thinges doe want in the Protestantes seruice which should be in Christian seruice it were too long in euerie point to rehearse yet will I for examples sake name two or three thinges First therefore they haue left out the chiefest and highest thinges of all which is the blessed Sacrifice of Christ his Bodie and Blood appointed by Christ to bee offered vp euerie day for thankes giuing to God for obteyning of grace and auoyding of all euil and for the remission of sinnes both o●… quicke and dead as with one consent the Fathers of the Primatiue Church doe affirme The which sacrifice beeing away no Christian seruice can bee saide to be there For so much as for this cause were ordeined Priests neither can there any be called Priest but in respect of this sacrifice also in respect of this sacrifice were christian churches called Temples for this sacrifice were made Aulters for an Aulter is the place of sacrifice euen as an armorie is the place where armour is For this sacrifice was Priestes apparell made Vestments Sensors Frankensence and the lyke in the Primatiue Church Whereof all the Fathers Councelles and histories doe speake so much The seconde thing which the Protestantes seruice leaueth out is no lesse then sixe of the seuen sacramentes which the catholike seruice of God doeth vse for as for their communion it can bee no sacrament as they doe vse it The commoditie of which Sacraments in the church saint Augustine saieth That it is greater then can bee expressed and therefore the contempt of them is no lesse then sacriledge because saith hee that can not be contemned without impietie without the helpe of which no man c●…n haue pietie And for this cause in an other place hee saieth That the contemners of visible Sacraments can by no meanes inuisibly be sanctified The third thing that the Protestants seruice leaueth out is all the ceremonies of the catholike church of the which the olde auncient Fathers and Councels doe say these three thinges First that that they are to bee had in great reuerence and to bee contemned of no man Secondly that they are to bee learned by tradition and that many of them are receiued by the tradition of the Apostles Lastly that they which doe either condemne despise or wilfully omyt these ceremonies are excommunicated I might heere adde many other thinges as leauing out prayers for the dead beeing as the Fathers holde one of the chiefest functions of a Priest Also for hauing their seruice in an other order and language then the vniuersall church vseth But this is sufficient For if they leaue out of their seruice both Sacrifice Sacraments and all Ecclesiasticall ceremonies I knowe not what good thing they haue left besides a fewe bare wordes of scripture euil translated and woorse applyed which they read there Seeing therefore their seruice is such it is a sufficient cause to make all catholikes to auoide it The seuenth reason HE telleth vs that the seuenth reason why a catholike may not yeelde to come to the Protestantes churches is because the seruice which they vse is nought and dishonourable to God and therfore no man can come to it or heare it or seeme to allowe of it by his presence without great offence to God Wee heare that it is nought and dishonourable to God But let vs heare the cause why it is so tearmed First it is not sufficient he saith to defend it y ● it is takē out of the scripture the Gospels Epistles Psalmes and such like ●…or by that argument the seruice of the Iewes and Heretikes which is taken out of the Scriptures might like wise bée made good I aunsweare if the 〈◊〉 and Heretykes haue nothing in their seruice but taken out of the Scripture their seruice is not euil in the matter thereof and no more can ours be but by that only argument I confesse that our seruice cannot be proued to bée simply good although it were taken ●…uerie worde out of the Scriptures except it be good also in forme and ende that it be referred to the woorship of the onely true God in the name of Christ and vnitie of this Church as in déede it is and therefore not like the seruice of Iews and Heretikes or Schismatikes but least the Protestantes seruice should not be déemed nought throughly Luthers opinion thereof is cited out of Copes Dialoges a sufficient witnesse of so weightie a matter saying That the Sacramentaries doe in vaine beleeue in God the Father in God the Sonne in the holie Ghost and in Christ our Sauiour al this doth auaile them nothing seeing they doe denie this one article as false of the real presence whereas Christ doeth say this is my bodie Suppose that Cope citeth this saying truely out of Luther and that those whom hée calleth Sacramentaries did deny this one article of the reall presence according to the meaning of Christes wordes This is my bodie as false as though Christe were a lyar It were true that all other articles of fayth could not profite them vnto saluation But what woorde is héere to shewe Luthers opinion of the Protestantes seruice whiche might bee good although they were nought which vsed it But wheras he hath gone hetherto vpon méere suppositions nowe wée shall haue his assumption confirmed by weight of argumentes and authorities First therefore to shew that the Protestants seruice is euil he saieth it were sufficient to say That it is deuised of themselues altogether different from al the seruice of Christendom Cōcerning the matter it was confessed before that it is taken out of the scriptures the Gospels Epistles Psalmes therfore not deuised by vs. Touching y e forme and ceremony thereof it hath alwaies bin frée lawful for euery particular Church to deuise whatsoeuer is most méete for edification order cumlinesse as I haue shewed before euen out of the authoritie of Gregory Bishop of Rome therefore may be different from the forme and ceremonies of all other churches in Christendom so the substance of doctrine Sacraments be the same I wil set down his wordes The interogation of Augustine Cum vna

were falne shoulde rise againe it had been a superfluous and trifling matter to pray for the dead Then considering that to them that are falne a sleepe with godlinesse there is laide vp a most goodly free rewarde holy and godly is the consideration when hee made expiation for the dead to be loosed from that sinne Now let vs sée what the Englishe Bible dedicated to king Henry differeth from this So hee gathered of euery one a certaine insomuch that hee brought together 2000. drachmes of siluer whiche hee sent vnto Ierusalem that there might a sacrifice bee offered for the misdeede In the which place hee did wel and right for he had consideration and pondering of the life that is after this time for if hee had not thought that they which were slaine did yet liue it had beene superfluous and vaine to make any vowe or sacrifice for them that were dead But forsomuche as hee sawe that they whiche die in the fauour and beleefe of God are in good rest and ioy he thought it to be good and honorable for a reconciling to doe the same for those which were slaine that the offence might bee forgiuen The difference as euery indifferent man may sée is in woordes and not in matter but it séemeth that our proude Censor hath not viewed any but the vulgar Latine translation whiche differeth muche more from the Gréeke then the later of the Englishe Bible The Englishe of whiche vulgar Latine as well as I can translat it is thus And a collection being made he sent twelue thousande drachmes of siluer to Ierusalem that a sacrifice might bee offered for the sinnes of the dead thinking wel and religiously of the resurrection For except hee had hoped that they which were fallen shoulde rise againe it might seeme superfluous and vaine to pray for the dead And because hee considered that they which with godlines had receiued sleeping haue the best grace layde vp Holye therefore and wholesome is the cogitation to entreate for the departed that they may be loosed from sinnes Although this translation séeme more pregnante and full for prayers and sacrifices to the dead yet is the same also contayned in the former translations wherfore here is no wilful corruption or false translation proued but the translation is more agréeabl●… to the originall then that which our Censurer would haue to bée the onely Authenticall The seconde particular cause and the fourth reason is for that the seruice and sacramentes which shoulde bée sayde and administred onelye by Priestes are sayde and ministred onelye by laye men For nowe all or the most parte of the Ministers in Englande are meere lay men That the Sacramentes and publicke prayers should be said and ministred by Ministers lawefully ordayned it is a thing out of question with vs sauing that the Papists doe allowe baptisme in case of necessitie by a laye man But howe is it proued that our Ministers are all or the most parte méere laye men By two argumentes brought forsoothe though he speake of many causes First because they haue not receiued the vnde●… orders which they shoulde haue done before priesthoode That such vnder orders are not néedefull it is playne by the scriptures For Stephen and his felowes were not first made L●…ctors dorekéepers Erorcist●…s Acolyt●…S and Subdeacons but out of the whole number of the people chosen immediately to bée Deacons Paule and Barnabas in like manner ordayned by election Elders in euery Church of Lystra Iconium and Antiochia Neyther are those vnder orders prescribed in anye t●…xte of the scripture But the Councelles of Carthage the 4. Canon 6. and of Laodecea Canon 24. appoynte that these orders should bée receaued before pri●…sthood as our reasoner affyrmeth in his quotation But howe truely you shall perceaue by reading the Canons That of Carthage is in these wordes Acolythusquum ordinatur c. When an Acolyte is ordayned let him be ●…avght of the Byshoppe how hee ought t●… doe in his office but of the Archedacon let him receaue a candlestick with a waxe candle that hee may know that he is bound to kindle the lightes of the church Also let him receaue a little cruse emptye to giue wine for the Euchariste of the blood of Christe Although this Canon with a many of the rest bee not of such antiquitie as the councell of Carthage the fourth where S. Augustine was present séeing in diuers olde copies they haue not the title of the Carthage councell but generally Statua Ecclesiae antiqua Auncient statutes of the Church yet you sée playnelye that héere is neuer a word to shewe that those vnder orders eyther were or ought to bée necesiarily receaued of euerye one that shalbe preferred to the order of Priesthoode Nowe let vs sée the other Canon of Laodicea Quid non oporteat sacro ministerio deditos c. That they which are dedicated to the holy ministerie from the Priestes vnto the Deacons and the rest of the Ecclesiasticall order that is vnto the Subdeacons Readers Singers Exorcistes and dorekeepers nor any of the number of Contayners and Monkes ought not to come in anye tauerns or common tipling houses Doeth not this Canon proue inuinc●…blye trowe you that no man ought to bée made Priest excepte hée haue receaued these vnder orders It followeth I thinke by any logique that wheresoeuer these Officers are named there it is meant that they were all receaued by euerye one that was aduaunced to the order of Priesthoode Naye the contrary is easie to bée gathered out of the hystories that manye were ordayned Priestes which neuer had those vnder orders and that manye hauinge those vnder orders continued in them al their lyfe tyme whereas no man taketh them all at this daye in the Popishe Churche but with intente to bée promoted by them as by steppes vnto Priesthoode For in the most auncient Church where they were first vsed they were names of offices to read in the Church to kéepe Church dores from the entring of Gentiles or excommunicate persons to attende vppon the Byshop as witnesses of his conuersation and exorcists were such as had a 〈◊〉 to cast out diuels of them that were possessed the Subdeacons to serue vnder the Deacons in prouiding for the poore c. But in the Popish Church they haue none but 〈◊〉 offices about idie ceremonies and vain pageants of their Masses consecrations ordinations and such like theatricall pompes and showes The seconde cause why our Ministers are said to bée laye men is for that they are not ordayned by such a Byshop and Priest as the catholyke church hath put in that authoritie This cause dependeth altogether vppon our olde supposition that the Popishe Church is the catholyke Church which is not like to bée admitted by any but by the Papistes themselues Otherwise the true Catholike Church hath allowed the ordination of our Ministers as lawfull vntill by authoritie of the holy scriptures it can bée conuinced to bée vnlawfull The third

may bée an error in the number for Hier. 61. contra Apostolicos hee speaketh of some thinges receiued by tradition as that it is sinne to mary after virginitie professed but of ceremonies hée saieth nothing at all As for the Tridentine councell which is next quoted I will not vou●…afe to answere it béeing of none antiquitie but holden within these fewe yé●…res by the Papistes Then followeth Cyprian epist 66. Which I know not wherfore it is alleadged for there is nothing in it for Ceremo●…es or the contempte of them but against the Nouasianes and anerroneous opinion of his that none can baptize but hée that hath the holy Ghost After Cyprian wée are bidden to looke in Augustine de doctrina christiana without quoting the Chapter but for what I knowe not for there are not in him rehearsed any Ceremonies which wée omit for any thing that I can finde The like I say for Cyprian sermone de oratione dominica As for Isidorus who lyued more then 600. yéeres after Christe in ceremoniall age is no méete Authour to controle our want of Ceremonies by such as were vsed in the Spanishe Church in his tyme which yet are not all the same that the Papistes vse Then solloweth the fourth Toletane councell cap. 2. Which appoynteth that there shoulde bée an vniforme order of ministration of the Sacram●…ntes and publike prayers in the Churches of Spayne and Gallicia because they were contayned in one fayth and kingdome What pertayneth this vnto the church of England which hath as great authority to appoynt her own Ceremonies as the church of Spayne then had for theirs The laste quotation is Bede lib. Hist. cap. 1. omytting the number of the Booke but hauing perused all the fyrste Chapters of euerye booke I finde nothing for any Ceremonies And whatsoeuer their shoulde bée founde in Beda so late a writer shoulde bee no preiudice vnto the authoritie of our Churche in this tyme. For as I shewed before that Augustine out of euery Church wa●… willed to choose what ceremonies hee thought most conueniente so his posteritie was not bound to his choyce but as they thought good some they added some they abrogated But where hée noteth in the margent that in these Authors wée may sée 〈◊〉 what tongue seruice was in they dayes in all countryes I mar●…ayle at his im●…udencie séeing neyther in anye place by him quoted except the last Trid●…tine counsell perhappes there is anye worde spoken touching the tongue wherein seruice was in their countries nor in all their works is there anye thing to proue the contrarye but that euerye nation had their seruice in such tongue as they vnderstoode As for the leauing out of the prayer for the dead which is in déede an errour of great antiquitie séeing hée quoteth none authoritie for the iustifying of it I will referre the Reader to other treatises that I haue written against it namelye to my confutation of Allens booke of Purgatorie and to my reioynder lately ●…ritten to Bristoes reply So that for any thing which is brought or quoted in this reason the seruice of the Protestantes is proued to bée good inough The eyght Reason THe eight reason of refusall which maye nowe bee yeleded why a Catholicke maye not come to the Protestantes churches is because by going thither hee shall loose all the benefit of his owne relygion neither shal he take any more commoditie therby then if he were not of that relygion at al. This is a verye great waightie and most sufficiente reason to bee yeelded by catholyckes in Englande to their Princes for their refusall of comming to churche and such a one as being sufficiently conceyued by her Maiestie cannot but satisfie her highnesse and greatlye drawe her to compassion of the pitifull case of so many thousandes of her louing subiects who being as I haue sayd catholickes in hearts by going to Protestāts churches must needs be brought either to flat athisme that is to leaue of al conscience and to care for no religion at al as manye thousan●… seeme to b●… resolued to do●… or els to liue in continual torment of minde and almoste desperation considering that by their going to these Churches they loose vtterlye all vse and practise of theyr owne relygion beeing helde as Schismatickes and excommunicate persons of the same and their case 〈◊〉 that if they should die in the same state they were sure to receiue no ●…rt of benefite of that religion no more then if they had been Protestants The which what a danger it is all true Christian men doe both know and feare But yet that the simpler sort may better vnderstande it and the wiser better consider of it I will in particuler repeate some of the abouesaide dommages First therefore a Catholike by going to the Protestantes Churches looseth all participation of that blessed sacrifice of the body and blood of our Sauiour appointed by the saide Sauiour as I haue shewed before to bee offered vp dayly in the oblation of the Masse for the commoditie of the whole worlde quicke and dead and for that cause as the godly and learned Saint Iohn Chrisostome saith Called the comon sacrifice of the whole worlde The which action of offering of this sacred Hoste the sonne of God to his father is of such dignitie excellencie and merite not only to the Priest but also to the standers by assisting him as al the other good works which a man can do in his life are not to be cōpared with it seeing that the very angels of heauē do come down at that time to adore after the consecration that sacred body and to offer the same vp with vs to God the Father of the whole worlde As all the holy Fathers of the Primatiue churche did both beleeue and teach Of the whiche it shall be enough at this time to alleadge one or two S. Gregorie therefore the first saieth thus What faithfull man can doubt but that in the verie houre of immolation or sacrifice the heauens doe open at the Priestes voice and that the quires of Angels bee present there in that mysterie of ●…esus Christ And Saint Chrisostome handeling the same saith At that time the time of consecration in the Masse the Angels stand by the Priest and the vniuersall orders of the celestiall powers doe crie out and the place ●…igh to the Aulter is full of quires of Angels in the honour of him who is there sacrificed And immediatelie after hee telleth two visions of holy men whose eyes were by the power of God as hee saith opened and they in those visions sawe the Angelles present at the time of consecration And in an other place hee yet more at large explicateth the same sayinge At that time deare brot●…er at the time of consecration and eleuation not onely men doe giue out that dreadfull crie saying wee adore thee O Lorde c. but also the Angels do bow their knees to our

he hath to the same effect against the Donatistes doe cleere vs of Schisme who willingly communicate with all the whole bodie of Christes Church dispersed ouer the worlde and charge the Popishe faction bothe of Schisme and heresie Of Schisme because they mainteine the Church to be onely in a part of Europa As the Donatists did in Asia which heresie because they differ not onely in the bodie of Christ which is his Church as the Donatistes did but also in the head thereof which is none but Christ borne suffered risen agayne and ascended in heauen that he might be the onely head Sauiour Redéemer of his spouse and Aduocate of his Church with GOD his Father But now that this acte of goyng to the Protestantes Churches and prayers is a Schismatical act and such a one as deuideth from the vnitie of the churche it is easie saith hee to bee prooued If you haue suche facilitie in prouing I trust you will no more charge vs with your necessary suppositions Then let vs see what you say Schisme according to Sainte Augustine is a separation of them that thinke the same thing That is a different kynde of seruice of GOD in those menne that doe not differ in opinion of religion Once agayne a little more Logicke woulde doe you good too teache you too expounde thinges vttered generally by spéeche as generall and not as you dee heare by particular For Augustines generall terme of separation you restreine to a different kinde of seruice of GOD as though there mighte not bee scisme where there is one and the same kinde of seruice of GOD acknowledged But let vs see the difference also that Augustine maketh betwixt an here●…ike and a scismatike Scismatikes are made not by differing in fayth or beliefe but by the breaking of the societie or vnitie of the communion Hitherto we dissent not in the matter for wee allowe both the discription and the difference being vnderstoode according to Augustines meaning which euery wise and good man will think to be such that the crime of scisme and name of Scismatiks must be appropried not to euery one that departeth from any sect but to them onely which departe from the Church of the liuing GOD. Howe then doeth our discourser prooue that we are not in the Communion of the Churche of God The communion or vnity of the churche sayth hée consisteth in these three things To wit that all Christians haue one Sacrifice one the selfe same Sacramēts also one the selfe same seruice of God Let vs search the ground of this foundation First if hée meane that all Christians haue one Sacrifice Propitiatory it is true For by one Sacrifice once offered hée hath made perfect for euer them that are sanctified With whiche onely Sacrifice and once oblation therof séeyng the Papistes are not content by this rule they are ●…ounde too bée without the compasse of true Christians and the Communion of Gods Church But if by one Sacrifice hée meaneth but one sacrifice in al the principle is false for Christians beside y e only propitiatory sacrifice of Christs death haue y ● sacrifice of prayse thanksgiuing of w t there are many kinds That al Christiās must haue 〈◊〉 sel●…ame sacraments it is cléerer then that it néede any probation But concerning the third thing which is one and the selfe same seruice of God if it be vnderstood of the substance either of the internall and proper woorship of God which is in spirit and veritie or of the externall manner of seruing of God which must be directed according to the holy Scriptures it is very true and thereby our Church may be discerned to be the companie of true Christians which detest the intollerable multitude of bodily ceremonies and shadowes wh●…with the popish seruice is ful fraught in a manner onlie consisteth of them and admitteth in the whole order of ministration and prayers nothing as necessary to the seruice of GOD but that whiche it findeth warrant●…d by the holie Scriptures Wheras y e popish seruice is pa●…ched of prophane Legēds Fabulus reports of prayers to creatures not méete for the seruice of the Creator and if it be deuided into ten partes bestoweth seuen at the least in the seruice of creatures rather then the Creator which is to be woorshipped for euer directly contrary to the Law of God and commandement of Christ Thou shalt worship the Lord thy God and him only shalt thou serue Otherwise if by one and the selfesame seruice of God he meane the externall forme of praiers and administration of the sacramentes necessarye for al christians I haue shewed the vanitie of his assertion before The principles thus vewed let vs behold the application But they which go to the protestants churches haue no sacrifice at all neither haue they any more then two of seuen sacraments those two also so mangled that of the two scarce one is a sacramēt as they vse thē And as for their seruice it hath no part of the catholik seruice as I wil shew herafter If this assūptiō be true they y e go to y e Protestants seruice breake y e vnitie of y e cōmunion of the Church and commit schisme But if this be shewed to be vtterly false what harme is it to goe to the Protestantes seruice First concerning the Sacrifice which he affirmeth they haue none at all It is a manifest vntrueth for they haue the daylye sacrifice of prayse and thankesgeuing which Malachie prophecieth shoulde bée offered among the Gentiles from the rysing of the sunne vnto the going downe of the same whiche Sacrifice of prayse and thankesgeuing as Iustinus Martyr testifieth are the onely sacrifices which Christians haue receyued to offer Wherefore the Papists which pretend to offer another sacrifice and of an other kinde namely Propitiatorie by Iustinus his iudgement agréeyng with the holie Scriptures are no true Christians That wée haue but twoo Sacramentes it is sufficient seeyng twoo onelie are left into the Churche by Christe as is necessarily collected out of Saynt Paule 1. Cor. 10. Where intending to proue that the Israelites were equall vnto Christians in the externall tokens of Gods fauour hee nameth onely baptisme and the Lordes supper wherein he had reasoned very vnskilfully if of seauen he should haue left out but fiue The fewest number of Sacramentes is allowed also by S. Augustine and the church in his time which he nameth to be baptisme and the Lordes Supper which onely are found in the scriptures And where he chargeth vs with mangling of the sacramentes which we haue so that of twoo we haue scarce one it procéedeth of meruellous impudency séeing we say and doe whatsoeuer Christ and his Apostles sayde and did and commaunded to be sayde and done in the administration of them Whereas the Papistes with most horrible sacriledge by confession of Gelasius bishoppe of Rome cited in their Cannon lawe doe mangle one